This essay examines the extent to which agency is the determining factor of a migrant’s situation at their point of departure and upon entering a new community. It suggests that whilst recognizing the individual is crucial, policy also needs to account for structural limitations which constrict choices.
Between 1956 and 1965 the political climate of African countries experienced rapid change. Within just nine years 29 of the 53 African states had declared independence and two prevailing regime forms dominated the continent: the one-party state and military rule. Acknowledging this division, this essay will discuss the assertion that the one-party state bred corruption while military rule meant strong government.
Quantitative forms of analysis have long been lacking in studies of African affairs. Bratton et al.’s, assertion that Africa as a whole is a vastly understudied continent, and that data is “scarce, spotty or entirely non-existent” was, until comparatively recently, fairly difficult to contend. This essay will hold up the recent achievements of quantitative analysis to the critiques presented by qualitative scholars.
Beginning in 1997 Zimbabwe’s ZANU-PF ushered in a radical land reform which rapidly accelerating after 2000. Despite ongoing racialised economic inequality in South Africa, the ANC has retained its measured approach along the market-based terms of willing-buyer/willing-seller with a focus on restitution. This essay explores the factors behind their different trajectories.
Through a comparison of oil governance in Nigeria and Canada as it relates to the two marginalized communities within these oil-wealthy countries: the Ogoni, of Rivers State in the Niger Delta and the Lubicon Cree of Northern Alberta, the main thesis of this paper argues that even in countries as different as Nigeria and Canada, once they have been stripped of factors that are external to oil production and focusing only on the most vulnerable peoples and regions, oil governance conflicts with marginalized communities through a structural violence unconvincingly justified by an economic benefit for the greater public good. In making this comparison the examination of oil governance necessarily includes three parties as identified by discourse theorists Abiodun Alao & ’Funmi Olonisakin (2000) and James Fearon (2005): the governments, the communities and the industry.
The paper will proceed in four parts. First it, will briefly explore the general situation of Mexico’s Indigenous peoples. This will be followed by a discussion of the effects of NAFTA on the agricultural sector, paying close attention to the case of corn as it relates to the plight of Indigenous peoples. Third, it will explore the connections between the degradation of the agricultural sector, migration and Indigenous communities. Finally, it will conclude with a brief examination of the major resistance movement that opposes NAFTA in the name of Mexico’s Indigenous peoples, the Zapatista National Liberation Army (EZLN) of Chiapas, and look at the human rights abuses that have occurred in connection with this uprising.
As this paper will argue, despite revamping of programs, creation of institutions and rebranding Mexico as a “pluricultural” and “multilingual,” (Comisión Nacional para el Desarrollo de los Pueblos Indígenas, 2006—herein cited as CDI, 2006) [5]the Fox government has failed to improve the lives of the country’s first peoples. At best the new policies, inspired by neo-liberal views of development, encourage continued cycles of dependency. While in the worst cases, they function directly in conflict of the Accords.
In his essay, “Understanding a Primitive Society” Peter Winch claims that cultures are enclosed in language games which are both mutually unintelligible and equally valid. In doing so he is trying to prevent anthropologists from concluding that a culture is ‘wrong’ about reality (i.e. their belief system and how that informs their daily life) (Winch 79). Winch sees such judgement as an open door to cultural imperialism; if a culture is wrong than it stands to be corrected by the culture which judges it as such. He has every reason for such a noble pursuit. Writing in the time of African decolonization, he had born witness to the colonialists’ domination of innumerable cultures. Justified out of a ‘need’ to civilize the inferior savages and support the superior Europeans (through slaves and natural resources) this unequal cultural relationship allowed for utter destruction on the continent.
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